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Parents' authority over their children is part of natural law. State authority over citizens is arbitrary.
Merely asserting Kirk's position doesn't make it true. The state's authority over its citizens is of the same nature as a father's over his child. Aquinas in De Regno:
[3] In all things which are ordered towards an end, wherein this or that course may be adopted, some directive principle is needed through which the due end may be reached by the most direct route. A ship, for example, which moves in different directions. according to the impulse of the changing winds, would never reach its destination were it not brought to port by the skill of the pilot. Now, man has an end to which his whole life and all his actions are ordered; for man is an intelligent agent, and it is clearly the part of an intelligent agent to act in view of an end. Men also adopt different methods in proceeding towards their proposed end, as the diversity of men’s pursuits and actions clearly indicates. Consequently man needs some directive principle to guide him towards his end.
[4] To be sure, the light of reason is placed by nature in every man, to guide him in his acts towards his end. Wherefore, if man were intended to live alone, as many animals do, he would require no other guide to his end. Each man would be a king unto himself, under God, the highest King, inasmuch as he would direct himself in his acts by the light of reason given him from on high. Yet it is natural for man, more than for any other animal, to be a social and political animal, Footnote to live in a group.
[5] This is clearly a necessity of man’s nature.
For all other animals, nature has prepared food, hair as a covering, teeth, horns, claws as means of defence or at least speed in flight, while man alone was made without any natural provisions for these things. Instead of all these, man was endowed with reason, by the use of which he could procure all these things for himself by the work of his hands. Now, one man alone is not able to procure them all for himself, for one man could not sufficiently provide for life, unassisted. It is therefore natural that man should live in the society of many
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[9] Indeed it is reasonable that this should happen, for what is proper and what is common are not identical. Things differ by what is proper to each: they are united by what they have in common. But diversity of effects is due to diversity of causes. Consequently, there must exist something which impels towards the common good of the many, over and above that which impels towards the particular good of each individual. Wherefore also in all things that are ordained towards one end, one thing is found to rule the rest. Thus in the corporeal universe, by the first body, i.e. the celestial body, the other bodies are regulated according to the order of Divine Providence; and all bodies are ruled by a rational creature. So, too in the individual man, the soul rules the body; and among the parts of the soul, the irascible and the concupiscible parts are ruled by reason. Likewise, among the members of a body, one, such as the heart or the head, is the principal and moves all the others. Therefore in every multitude there must be some governing power.